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J.Krishnamurti's Notion of Freedom from the Known: an Observation

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J.Krishnamurti's Notion of Freedom from the Known: an Observation American International Journal of Available online at http://www.iasir.net Research in Humanities, Arts and Social Sciences ISSN (Print): 2328-3734, ISSN (Online): 2328-3696, ISSN (CD-ROM): 2328-3688 AIJRHASS is a refereed, indexed, peer-reviewed, multidisciplinary and open access journal published by International Association of Scientific Innovation and Research (IASIR), USA (An Association Unifying the Sciences, Engineering, and Applied Research) J.Krishnamurti’s Notion of Freedom from the Known: an Observation Dr. Prantika Sarmah Guwahati.781026 Abstract: It cannot be denied that philosophers of different ages have grappled with the problem of freedom from various perspectives, and like any philosophical problem, the problem of freedom has continued to perplex us to the present day. Freedom from the experience of the sensory world, freedom from gross materiality and freedom from fear and anxieties are aimed naturally by man. It appears through the pages of history that man has aimed to attain perfect inward peace, which is difficult to be expressed. Jiddu Krishnamurti who is a leading spiritual teacher in our century belongs to no tradition of Indian or Western negates any attempt to discover freedom. The debate on the controversial issue over the means of attaining freedom from Krishnamurti’s perspective is the main focus of these pages. Choiceless awareness, stillness of mind, mutation of brain cells etc. are the topics presented in the following pages from Krishnamurti’s outlook. Key Words: Freedom, Krishnamurti, choiceless awareness, mutation. I. Introduction The quest for freedom is forever new. From Socrates to Strawson, from Samkara to Krishnamurti, both east and west have produced thinkers who have contributed to a greater or a lesser extent to the understanding of this concept of freedom. In its simplest meaning freedom refers to the absence of compulsion or restraint or constraint by any external power. The slave is not free because other men constrain him. A caged bird is not free because the bars restrain it. The bird released from the cage and back in the open air is free to live out the life of its kind, and this is what freedom means for it. As freedom is a multidimensional concept, the concept of freedom is endued by various definitions of the thinkers of different times. The western philosophers concern of moral freedom is undoubtedly very important. However, man is a multidimensional phenomena, apart from his social and moral aspect man has the most important aspect of his reality and that is spiritual. The Indian philosophers are concerned with the moral, social as well as the ontological aspect of human freedom. It cannot be denied that like any philosophical problem, the problem of freedom has continued to perplex us to the present day. Traditional Indian philosophy insists of the conception of ‘freedom’, which is mostly ‘spiritual freedom’. It refers only to the highest expressive type of freedom. Contemporary philosophers are concerned with diverse types of freedom. They put importance equally on social freedom, economic freedom, political freedom etc. these philosophers believe that freedom does not belong to the soul. Jiddu Krishnamurti who is a leading spiritual teacher in our century belongs to no tradition of Indian or Western. There are other contemporary thinkers like B.G.Tilak, M.K.Gandhi, R.N.Tagore, Sri Aurobindo, Radhakrishnan etc., and all are more or less concerned with human freedom in its spiritual and moral context. Applying the Vedantic truth Vivekananda mentioned that man has freedom already; he will have to discover it. But while the sages attempt to discover it consciously, the ignorant men do it unconsciously. In this context Krishnamurti negates any attempt to discover freedom. R.N.Tagore was not completely unmindful of the spiritual freedom of man as he stated that freedom represents the essence of the soul. Gandhi also classified freedom in two ways, - as empirical and spiritual. While empirical freedom includes political, social, economic and personal freedom, the spiritual freedom used in the sense of self-realization. Krishnamurti, is, comparing to his contemporaries is more concerned with the man made crisis that arises out of the tremendous development of science and technology. All other contemporary thinkers have similar views to offer with respect to the notion of human freedom. Regarding their notion B.K.Lal mentioned, according to these thinkers “man is potentially free, but certain obstacles that he has ignorantly put around himself appear to limit his freedom. He makes efforts to remove these obstacles, because only then the ideal of fully manifested freedom will be realized.”1 This is in contrast to the notion of freedom expressed by Krishnamurti as he does not recommend any ‘effort’ on the part of the individual. For him freedom is an effortless and spontaneous achievement, which is not to be attained over a period of time. AIJRHASS 14-173; © 2014, AIJRHASS All Rights Reserved Page 170 Prantika Sarmah, American International Journal of Research in Humanities, Arts and Social Sciences, 5(2), December 2013-February 2014, pp. 170-173 II. Freedom is an effortless achievement Regarding the notion of freedom Krishnamurti occupies totally a different position compared to other thinkers, as he denies the role of religious organization, guru-disciple relationship, scriptures, dogmas, rituals or any philosophical knowledge or psychological technique to attain freedom. The whole thrust of his teaching is about freedom from conditioning. Freedom from parent’s voice that lies buried in us, and in which we sometimes speak, freedom from the forces of society that push us in to a pattern. It is the new paradigm of freedom for Krishnamurti. Like Buddha Krishnamurti also repeats in the same tone- ‘be a light unto yourself’. To become a light unto self we have to work through or silence these voices from the past. The conflict between the idealized images of the self acquired from family and society, and the reality of ‘what is’ divides the self. To be loyal to society or any external authority is to lose freedom, as authority and tradition gives priority only to a constructed self, but not the real. When the nature of the so-called ‘self’ is realized and it is dissolved, there is a psychological mutation and it is freedom. Krishnamurti is very original in the point that the very desire and effort to be free is a hindrance to freedom. Fear and sorrow that are associated with religion, cast, and creed or others are obstacles in the path of freedom. Suffering is one of the biggest burdens that man carries, for the solution of which Krishnamurti’s approach is very original. We never seem to be free of it at any time in our life. We want to run away from sorrow and suffering or to invent ideas and images to cover them. Most of the thinkers of our century offer us various processes to overcome sorrow. We can point out the traditional thinker Buddha who indicates the eight-fold path as a solution of unending human suffering. Again Jainism maintains that suffering can be removed and freedom can be attained through the three ‘Jewels’ Samyak darsana, Samyak jnana and Samyak carita. In contemporary philosophy, a philosopher like Dr. Radhakrishnan is realistic enough to be impressed by the present day condition of man. But unlike Krishnamurti he believes in law of karma and rebirth and states that man is determined by the past karma. Regarding the notion of suffering and being liberated from it, Radhakrishnan conceives more or less in a traditional manner. However, for thousands of years we have been told of the causes of suffering and the way of its cessation, and yet we are where we are today. Krishnamurti expresses wonder that how much should we try to understand our suffering? It is his original approach to understand suffering that is more important than to know how to overcome suffering. Making effort to escape from sorrow is similar with making effort to sleep. By repeating again and again that ‘I have to sleep’ if one tries to get in to sleep, it is nothing but a futile exercise. In the same way making effort to overcome sorrow is also futile. Krishnamurti emphatically declares that any effort to attain freedom leads to conflict and contradiction. However, Samkhya- Yoga, Mimamsa-Vedanta believe in making effort in order to make spiritual progress. Yoga suggests repetitive actions as a means to produce the good habits that seem to play an equally essential role in both social and spiritual formation. This school accepts the process of purification that is continuous, rather than opposing effort. The final cessation (nirodha) of the activity of the mind (citta) is set to derive from a form of activity. This suggests that the key to the cessation of action is action itself, properly carried out. The concept of freedom has great significance in J. Krishnamurti’s philosophy. It is perhaps Krishnamurti’s outstanding contribution to humanity that he considers man to be his own liberator and no savior, no guru, no tradition; no external help can truly free man from his self-imposed bondage. As Ludowie Rehault observes, -“We cannot thank Krishnamurti enough for having taught us- man is his own liberator that the glory of man consisting in saving himself that in man exist the beginning, the end, the life, the whole. Man is not conscious of life, it is his task to become it without self consciousness.”2 Krishnamurti cuts away symbols and false associations in the search for pure truth and perfect freedom. For him perfect freedom will not be achieved by means of systematic limitation. But we must achieve “freedom from the known” freedom from the unanalyzed postulates in terms of which we do our second hand experiencing, freedom from our conventional thoughts and sentiments, freedom from our stereo-typed notions about inner and outer reality.
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